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Intro ductory Note.

THE student xvill find many texts and suggestions in the

notes to these lessons that are not directly brought out

in the questions, which will furnish material aid in the

preparation of the lessons. Let him first go through

the lesson, looking up and reading carefully each text

that is referred to. Read the context in each instance,

and look up any passages of Scripture that may occur to

your mind as bearing on the same point. Do not mak

any special attempt at this time to trace the connection

of the various texts cited as answers to the questions, but

endeavor to get a good idea of each individual text.

Then read the notes carefully. Go through the lesson

again in the same way, only before turning to the texts

cited, see if you can recall the substance of them, and read

each text over slowly and carefully at least six times.

When you know what each text contains, and can recall

it by the question and the reference, go over the

lesson

again, trying to note the object of each question, and

the connection of the various texts. A lesson learned in

this way will prove a blessing to the student long after it

has been recited. The teacher should frame his extra

questions with reference to the notes.

Letter to the Hebrews.

JE SON XXVII.

APRIL 5, 1890.

HEBREWS 1o: 23-29.

i. To what are we exhorted to hold fast? Heb.

to:23.

What incentive have we for holding fast our

profession

?—Ib.

For what must we consider one another ?

Verse 24.

What should we not do ? Verse 25, first part.

While holding fast and meeting together,

what should we do

?—Ib.,

last part.

What promise is given to those who do thus?

Mal. 3: 16, 17.

What hope is there for those who sin willfully

in the full light of truth ? Heb. to : 26.

To what alone can such look forward? Verse

27.

Are there any in the world who have not

sinned ? Rom. 3: 9-12

23.

to. Have they had sufficient light so that they

cannot excuse themselves for their sins ? Verse 19.

Is there then no hope for any who have

sinned? t John :9;

2: 1,

12.

What does the apostle say of the one who

despised Moses' law? Heb. to :28.



LETTER TO THE HEBREWS.

13.

Where do we find instruction to this effect?

Deut.

14.

What notable instance have we of the carry-

ing out of this rule? Num. 15: 32-36.

15.

Of what kind of sin was this an example?

Verses 30, 31.

i6. What led that man to do as he did? Ver4b

31, first part. His act was the result of contempt

for the law and the Lawgiver. It was a deliberate

insult to the Lord; a defying of his authority.

17.

Why could he not have forgiveness ?

Ans.

—Because he despised the law and its Maker, and

cut himself off from the source of forgiveness.

18.

What is the nature of the willful sin against

which the apostle warns ? Heb. to: 29.

19.

What is the only hope of salvation for men ?

Acts

4:12.

zo. Then how can there be forgiveness for one

who deliberately turns from Christ, spurning him

with contempt, and counting his precious blood as

a common thing ?

NOTES.

" NOT forsaking the assembling of ourselves to-

gether, . . . but exhorting one another." Here

is undoubted reference to church gatherings for

mutual encouragement. The prayer and social

meeting is a means of grace which no one can

neglect except at the loss of spirituality. Since the

words of the apostle were inspired by the Holy

Spirit, we have here a divine injunction to assem-

ble for exhortation and prayer. To attend the

prayer-meeting and to take part in the service, is

a duty which everyone who joins the church of

Christ takes upon himself. The one who neglects

LETTER TO THE HEBREWS.



this duty is unfaithful to his church vow's. It may

be noted here, for the encouragement of some and

for the instruction of others, that the best exhorta-

tion that can be given is a humble, grateful testi-

mony of praise to God for his goodness, and of

trust in his mercy.

IT seems evident, however, from what follows,

that the apostle had more in mind than simply the

prayer-meeting, and that his language comprehends

the entire church as a body of believers. The ex-

hortation not to forsake the assembling of ourselves

together is really an exhortation against apostatiz-

ing. To forsake the assembling of ourselves to-

gether is a mark of indifference. So closely is the

assembling of Christians associated with the profes-

sion of Christianity, that one who willfully neglects

the one, inevitably gives up the other. The mem-

bers of the church are members 'of one body; and

when they cease to be as perfectly joined together

as are the members of the human body, they cease

to live.

" IF we sin willfully after that we have received

the knowledge of the truth," etc. This language

has often been grievously misapplied, and has been

the means of discouraging people for whom there

was hope. It is a terrible mistake to apply it to

those to whom we have been presenting what we

see to be truth, and to which they assent, but

which they do not give evidence of intending to

obey. It is not for us to judge. We cannot know

the nature of the soil into which the truth has fallen,

and we cannot tell how long it may take for it to

take root and bear fruit. Neither should we say

that there is no hope for the professed Chris-

tian who falls into error. Our God is a God that

" pardoneth iniquity, and passeth by the transgres-



LETTER TO THE HEBREWS.

sion of th'e remnant of his heritage; he retaineth

not his anger forever, because he delighteth in

mercy." Micah 7: z8.

THE

twenty-sixth verse should be read in the

light of verse twenty-nine. The sin of which the

apostle speaks is the sin of one who deliberately

turns his back upon the assembly of God's people,

and not only sins, but despises the Saviour of sin-

ners/trampling him under foot, and counting his

blood as unholy and worthless. He not only de-

fies God's law, but he spurns his offer of pardon.

What greater insult could be offered to God ?

For

such an one there can be no hope, because he re-

jects the only source of hope. ,

NOTE

the force of the language of verse 26, as

addressed to the Hebrews, in view of what has

gone before. /The apostle has demonstrated that

the sacrifices of the earthly sanctuary.never had any

virtue to cleanse from sin, but that they typified the

one sacrifice of Christ, and that even the shadow

has now passed away, since Christ has suffered

once for all. He is the only sacrifice for sin; there-

fore if one rejects him there is no hope.

LE~

SO.NXXVIII.

APRIL 12, 1890.

HEBREWS o: 2g-31.

FoR what kind of sin is there no forgiveness?

What does the one who commits this sin do

the Son of God? Heb. To : 29.

How does he regard the blood of the cove-

nant, whose power he has felt

?—Ib.

What does he do to the Spirit of grace

?-1.b.

LETTER TO THE HEBREWS.



How only can men come to Christ? John

6:44.

How does the Father draw them ? Gen. 6: 3;

John 16:7, 8.

Then if one drives the Spirit from him, what

must be his condition?

What are we solemnly warned against doing ?

Eph. 4:3o; I Thess. 5:19.

What has the Lord said to deter us from such

course? Heb. to: 3o, 27.

to. What does the prophet Nahum say ? Nahum

1. What is a thing to be dreaded ? Heb. to: 31.

12.

Yet what did David choose ? 2 Sam.

24: 14.

13.

What is always true of God ? t John 4: 8.

14.

Did the prophets realize this while they were

speaking of God's judgments? Nahum 1:3; Ps.

136:1, to, 15.

15.

Whom does God reject? 2 Tim. 2: 12.

16.

While it is a fearful thing to

fall

into the

hands of God, where is our only place of safety?

John to : 27-29.

17.

What is told us for our comfort? Deut.

33: 27.

18.

Instead of falling into the hands of God,

what should we do? Ps. 91:1; Prov. 18: to.

19.

What shall we thus find him to be? Nahum.

1: 7.

NOTES.

THIS lesson should be considered in connection

with the preceding one. After going through with



LETTER TO THE HEBREWS.

this; a general view of the subject should be taken,

from the beginning of the preceding lesson, observ-

ing the fact that judgment is never visited upon a

person unless he has brought it upon himself, and

that in the midst of wrath God remembers mercy.

"GOD is love." This attribute is inseparable from

his character. His law, which is the transcript of

his character, is a law of love, and it was given in

love. Deut. 33: 1-3. The love of God is a living,

moving rock of adamant. Those who despise it

and oppose it are crushed by it, while those who

place themselves upon it, find it a sure and safe

refuge from all evil. Government exists for the

benefit of the subjects. Those who would impeach

God's love and kindness, because he punishes

rebels, would have him ignore the loyal subjects,

and administer his government with reference

solely to the benefit of rebels. Rebellion sets gov-

ernment at defiance, and endangers the welfare

of those who are loyal. When men despise God

and his law, and also his mercy:they



declare them-

selves not his subjects, and it is but a manifestation

of his love to those who trust him when God removes

the dangerous element from his kingdom. How

much better to place ourselves in the hands of God

than to fall into them in a vain attempt to escape

from him!

LESSON XIX

.1X.I.

APRIL 19, 1890.

HEBREWS

o:3

-35.

I. WHAT

should be done especially in view of

the approach of the day of the Lord? Heb. to: 25.

Instead of apostatizing, what were the He-

brews exhorted to do ? Verse 32.

LETTER TO THE HEBREWS.



In what did this fight of afflictions consist ?

Verse 33.

In thus suffering, of what were they made

partakers ? r Peter 4: 12-14.

Then what did their affliction make them

know ?

2 Cor. 12:

How did they show the possession of the

Spirit of Christ? Heb. ro: 34.

What hope buoyed them up in the trial

I6.,

last part.

What are those who have thus known Christ,

exhorted not to do? Verse 35.

What is necessary if we would receive the re-

ward

?-/b.,

also Heb. 3: 6.

ro. What is the condition of those who have no

confidence? r John 4:18.

Ir. Where will the fearful have their part at

last ? Rev.

21:

12.

When the spies came back from Canaan,

what did Caleb and Joshua say? Num. 13: 30;

compare 14: 6.

13.

Whatdid the other men say ? Num. 13: 31.

14.

What was the ground of the confidence of

Caleb and Joshua? Num. 14: 6-9.

15.

What resulted to each class? Num. 14: 29,

3o; see also verses

22-24.

16.

What language of Jesus to two blind men is

applicable to all? Matt. 9: 29.

17.

What exhortation and assurance are given

by the prophet Isaiah ? Isa. 26: 4.

18.

While thus trusting, how should -we feel?

Eph. 6: ro; Phil. 4:4; Ps. 34:

'19.

And what may we say ? Isa. 12:2.



LETTER TO THE HEBREWS.

NOTES.

IN studying the tenth chapter of Hebrews we

shall better keep the thread of the apostle's dis-

course if we consider verses 26-31 as parenthetical,

and connect verse 32 with verse 25. The apostle

urges the Hebrews, and us as well, to be diligent in

attending the assemblies of the saints, and not to

forsake them and turn back, but rather to call to

remembrance their former experience, when their

afflictions and persecutions proved to them the

power of Christ and the reality of the gospel.

Verses 26-31 are thrown in after the exhortation in

verse 25, to show the terrible results of apostasy.

THE teacher and pupil may extend the study of

the subject of confidence at their pleasure. They

will find themselves well repaid for their time.

Few professed Christians realize the necessity of

confidence; of knowing whom they have believed.

2 Tim. I :12. Some people seem to think that it

is a virtue—a sign of humility—to doubt their ac-

ceptance with God, and to talk about the difficul-

ties in the way. They think that it would savor of

presumption to say that they can overcome and

have an abundant entrance into the kingdom of

God. Let such learn a lesson from `the twelve

spies. The unbelieving ones, who said, " We be

not able to go up against the people," did not go,

up; but the two who said, " We are well able to

overcome it," did go up. It was not presumption

in Caleb and Joshua to talk as they did, but it was

faith in God. All were rewarded according to

their faith, or the absence of it. The soul whose

trust is wholly in God cannot have too strong con-

fidence.

" The soul that on Jesus hath leaned for repose,

I will not, I will not desert to its foes;

That soul, though all hell should endeavor to shake,

I'll never, no, never, no, never, forsake."

LETTER TO THE HEBREWS.



LESSON XX_X.

APRIL 26, 1890.

HEBREWS to: 36 to z

r : 1.

I. WHAT

do we need to have joined with con-

fidence, in order to receive the promise ? Heb.

1o: 36.

To whom will God render the reward of

eternal life ? Rom. 2: 7.

What encouragement is given for our pa-

tient continuance? Heb. 10:37.

How could Paul say, eighteen hundred years

ago, " For yet a little while and he that shall come

will come? " See note.

By what shall we be enabled to do the will

of God ? Heb. to : 38.

What will be the fate of those who draw

back? Verse 39.

What of those who believe?—Ib.

Is there any special time when the just shall

live by faith ? Rom. 1: 16, i7; Heb.



What is faith? Heb. I I : 1.

to. Upon what does faith depend? Rom. to: 17.

I I.

Does faith require some evidence that God will

perform what he has declared in his word?

Ans.

—No; it is its own evidence. When the Lord has

made a declaration, faith grasps it and makes it real.

There cannot be anything that can add strength to

the simple word of God. Macknight well says:

" Faith answers all the purposes of a demonstration,

because, being founded on the veracity and power of ,

God, these perfections are to the believer complete



LETTER TO THE HEBREWS.

evidence of the things which God declares have

happened, or are to happen, however much they

may be out of the ordinary course of nature."

12.

When one knows the word of God, and

still has no faith, what is he virtually doing?

John 5: to.

13.

Relate the incident of the healing of the im-

potent man at the gate of the temple. Acts 3:

1-10.

14.

By what was this man made whole ? Verses

13, 16.

15.

Give another instance of the power of faith.

Matt.

12:10-13.

16.

Was the hand restored before the man

stretched it out, or afterward ?

17.

What was it that enabled him to obey the

command of Christ, to stretch forth his hand?

Ans.—Simple faith in the promise of God.

18.

Cite another instance in which the evidence

is plain that it was simple faith that brought heal-

ing. Luke

8: 43-48.

19.

For what purpose are the miracles of Jesus

recorded ? John

20: 30, 31.

NOTES.

THE

writer of Hebrews in chapter to:

37, 38

quotes from Hab.

2: 3, 4,

who is speaking pro-

phetically to the people living in the last days.

The book of Hebrews, like a great part of the Bible,

was written not simply to those who lived in the

writer's day, but for all time until Christ should

come. Prophecy is given as a light " until the day

dawn."

Peter

I :

19. While the practical teach-

, ing connected therewith would be always applicable,

the entire scope of the _prophecy 'would only he

LETTER TO THE HEBREWS:



met when that generation was reached to which it

applied, and whose dangers, needs, and experi-

ences accorded with the warnings and predictions.

The book of Hebrews is of especial interest to those

living in the last days. In the light which shines

upon the sanctuary question, it can now be under-

stood and appreciated; and • to the people who

Understand this it is true that " in a little while he

that shall come will come and will not tarry."

That Paul did not believe that Christ's coming was

imminent in his day is shown by

Thess. 2:1-3,

and yet he speaks in the, first epistle as though it

was near at hand._ See Thess. 1: Jo; 4:13-17;

5: 23. Those who were instructed as to the times

and seasons, who heeded the prophetic portion of

the word of God and the apostolic injunction, would

not be deceived in this respect. Again, the same

God who gave that word still lives, and his faithful

servants, of whom there heave always been some,

always have and will bring forth the " meat in due

season" to the household of faith. Matt. 13: 52;

4:45. When the time comes that the word is due,

God Will see that it is given.

" Now the just shall live by faith." Some have

erroneously read this as though the first word were

the most prominent in the sentence, and that the

apostle refers to some special time when the just

shall live by faith. The word from which " now "

is rendered in this instance is not an adverb at all,

and is never used with any reference whatever to

time., It is a conjunctive participle, having the force

moreover, nevertheless, besides,

etc. It is often

used, as in this instance, to introduce an additional

thought. Such expressions are very common in

the English. For an instance, see Ex. 16:36.

Since the days of Adam there has not been a time

when the just could live in any other way than by

faith:



- -



LETTER TO THE HEBREWS.

FAITH

requires no evidence but the simple prom-

ise of God. Its confidence in God is such that-it

grasps the promises and makes them real. Know-

ing that nothing is too hard for the Lord, and

that he cannot lie, it cannot do anything else but

believe, as Chrysostom says, " Since what God

giveth transcends reason entirely, it is but reason

that we have faith." God promises forgiveness of

sins to those who believe. If we believe, our sins

are forgiven; if we do not, they are not. Thus

is faith that takes the promises of God, and trans-

forms them into facts.

.LAJESSOIST XX X:I.

MAY 3,

ago.

HEBREWS x x -7.

I. WHAT

is faith ? Heb.



How only can faith come ? Rom. to:17.

What did the elders obtain by it ? Heb.

: 2.

Who are meant by the elders?

What is the first great thing that we under-

stand by faith ? Heb. I t : 3.

What is the fitness of introducing the crea-

tion at the beginning of a discourse on faith ? See

note.

Can we reason out the method by which the

worlds came into existence ?

Since the creation is beyond the grasp of

human reason, what is the most reasonable thing to

do ?

If we believe and

know

that God created the

LETTER

TO THE HEBREWS.



1.6

worlds from nothing, what comfort and encourage-

ment may be derived from it ?

to. How did it come to pass that Abel offered a

better sacrifice than Cain ? Heb.



Which was first, Abel's faith or his sacrifice ?

12.

What did he obtain by it ? Verse 4.

13.

Since by his offering of faith he obtained the

witness that he was righteous, what was the nature

of his righteousness? Rom. 3: 22.

14.

How was Enoch translated? Heb. II: 5.

15.

What witness did he have before his transla-

tion

?—./b.

16.

And how alone is it possible to please God ?

Verse 6.

17.

What is necessary to our coming to God ?

—lb.

IS. How does the apostle Peter say that we are

made partakers of the divine nature ? 2 Peter 1:4.

19. And what makes these promises real to us?

Heb. 11:1.

zo. What led Noah to build the ark ? Verse 7.

21.

Cpuld he see any evidence of the coming

flood ?

22.

Upon what did he rest his faith ? Gen. 6:13,

I7.

23.

And what did he get besides the saving of

his house ? Heb. it: 7, last part.

NOTES.

" BY it the elders obtained a good report." The

word " elders " does not in this instance refer to a

particular office, but to those who lived "in that

elder day," in the olden time—the ancients. This



LETTER TO THE HEBREWS.

is shown by the citations which follow, all taken

from the men of old.

THE Revised Version says that they " have wit-

ness borne to them ?" This is an exact rendering of

the Greek. What this good report or witness was

is shown especially in verses four and five. Abel

obtained witness that he was righteous, and Enoch

obtained the testimony that he pleased God.

" THROUGH faith we understand that the worlds

were framed by the word of God, so that things

which are seen were not made of things which do

appear." There is no other way by which we can

know anything about creation; for reason cannot

grasp the idea of something brought from nothing.

So-called scientific speculation concerning the ori-

gin of things always proceeds on the basis of some-

thing already existing, from which other things

were evolved. How the first matter came into ex-

istence science cannot tell. Therefore since reason

cannot settle the method by which the worlds came

into existence, the most reasonable thing to do is

to accept the inspired declaration that it was by the

word of God. And this lies at the very foundation

of faith. If we believe that God created the uni-

verse from nothing, we can believe that he has

power to make something to his own glory out of

us, who are " less than nothing and vanity." And

so, in a discourse upon faith, it is eminently fitting

that the power of God as manifested in creation

should be the starting-point.

DR. MACKNIGHT has the following thoughtful

comment on Heb. II: 3:—

The account of the origin of-things given by

revelation, is very different from the cosmogony of

the, heathen philosophers, who generally held that_

LETTER TO THE HEBREWS.



- -

the matter of which the worlds are composed is un-

created and eternal; consequently, being independ-

ent of God, and not obedient to his will, they sup-

posed it to be the occasion of all the evil that is

the world. But revelation, which teaches us that

the things which are seen were not made of the

matter which did appear before they were made, but

of matter which God then brought into existence,

by thus establishing the sovereignty of God over

matter, hath enlarged our ideas of his power, and

strengthened our faith in his promises concerning

the felicity of good men in the life to come. For

the creation of the new heavens and the new earth,

and the glories of the city of the living God, do not

to their formation require more power than the

creation of the present universe; and therefore if

we believe that the worlds were framed by the word

of God from nothing, every other exercise of faith

will be easy for us."

NOTICE the completeness and the simplicity of

the apostle's argument to prove his statement that

Enoch was translated by faith. He was translated

because he pleased God. He walked with God.

But without faith it is impossible to please God.

Therefore since Enoch did please God, and was

translated in consequence, it follows that he was

translated through faith.

" HE that cometh to God must believe that he

is." To believe that God is, we must believe that he

is just what the Bible says he is. If we have any

notions of our own concerning God, then the god

whom•we worship is not the true God, but a god

of our making. To believe that God is just what

he is, as he has revealed himself to us in nature

and revelation, is the very foundation of faith. He

who thinks of God as he is, who has a just concep-



LETTER TO THE HEBREWS.

tion of his power, his glory, and his love, cannot

help having faith. Therefore " acquaint now thy-

self with him and be at peace; " for " being justified

by faith, we have peace with God through our

Lord Jesus Christ."

IL,IESSOIN XXXII.

MAY I0, 1890.

HEBREWS

: 8-16.

I. GIVE

the apostle's proof that Enoch was

translated by faith.

To what do we look forward ? I Thess.

Then by what must we also live ? Heb.

6; ro: 38.

What caused Abraham to leave his native

land to go to an unknown country? Heb. I I :8.

When he reached the land of promise, did

he settle down to enjoy it? Verse 9.

Why not ? Verse

What city is that? Rev.

21:

Of what was L-aac the child? Gal. 4: 28.

Was his birth in the ordinary course of nat-

ure? Heb. 11:I1.

Io. What was the condition of Abraham ? Verse

12; Rom. 4:19.

Yet what sprang from him ? Heb. ix:

I2.

12.

Then what must be the nature of all this mul-

titude of descendants of Abraham? Ans.—They

must be children of faith. See Gal. 3: 7.

13.

In what state of mind did the patriarchs die?

Heb.

11:13.

LETTER TO THE HEBREWS.



14.

What were the promises? Gen. 13: 14-17;

26:1-4; 28:13, 14; Rom. 4: 13.

15.

Did they inherit this promised possession?

Acts 7: 5; Heb.I1:9,

13.

16.

Then why were they not disappointed when

they came to die ? Verses 14-16.

17.

How did King David regard himself? Ps.

39: 12.

18.

If we are Abraham's children, how shall we

regard ourselves here in this world? I Peter 2:1

.L.,ESSC)IN"

MAY 17,

x8go.

HEBREWS 1I : 17-19.

T. How did God try Abraham ? Gen. 22:2.

What led Abraham to comply? Heb. II : 17.

What had been promised him ? Gen. 13: 16.

Through whom had it been said that this nu-

merous posterity should come? Gen. 21:12; Heb.

ix: 18.



•

Then in obeying the Lord's commandment,

what was Abraham apparently giving up ?

How did he think that the promise could be

fulfilled ? Heb. I I : 19.

Of what then did Abraham have knowledge?

and what was his hope? Acts 26:6-8.

What expression is used in regard to Isaac?

Gen. 22:2, first part; Hebrews I I : 17, last part.

Of what then was the offering up of Isaac a

striking figure? John 3: 16,



LETTER TO THE HEBREWS.

io. Did Abraham know of Christ and his work?

John 8:56.

Then -what important lesson in connection

with the promises must Abraham have learned

from this sore trial ? Rom. 8 : 32.

12.

Could Abraham have stood this test if he

had not had implicit faith in God ?

13.

What did this do for his faith? James 2:22.

14.

And what scripture was fulfilled? Verse 23.

15.

How should we feel when great trials come

to us? I Peter 4:12, 13.

16.

What is said of the trial of our faith ? I Peter

1: 7.

17.

What will be the result to the one who pa-

tiently endures trial? James I : 12.

1_,ESSCP_N

MAY 24, 1890.

HEBREWS

II:2o-30.

I. WHAT blessing did Jacob pronounce tbpon

Joseph's sons just befoi

e his death ? Gen. 48: 16,

19, 20.

Since he had no possession, how could he

say with such assurance what they should have?

Heb. ii:2

How did Joseph, at his death, show his faith

the promise of God? Heb. II:

22;

Gen. 50:25.

How did the parents of Moses show their

faith in God's promise? Heb. II: 23.

What did Moses' own faith lead him to do•

when he was grown? Verse 24.

LETTER To rtiE HEBREWS.

.6. What did he prefer to the sinful pleasures

of Egypt? Verse 25.

In making this choice, with whom was he

casting his lot? Verse 26.

If by choosing to be known as an Israelite

he was sharing the lot and reproach of Christ, who

must have been the guardian and leader of Israel.

What promises are to those who suffer with

Christ?

Tim.

2: 1 1, 1

2 ; Rom. 8: 17.

to. What sustained Moses in leading the children

of Israel from Egypt? Heb. I I: 27.

it. How did Moses keep the passover ? Verse

28.

12.

Who is the real Passover? i Cor. 5:7.

13.

Then since Moses kept the passover through

faith, what did he see in it ?

14.

How did the Israelites pass through the Red

Sea ? Heb. II: 29.

15: By what were the walls of Jericho thrown

down? Verse 3o.

•

16. For what purpose are all those things re-

corded ? 1 Cor. to: II; Rom. 15:4.

17. What practical application maywe make of

the fall of Jericho ?

Cor. to: 4, 5.

NOTE.

The history of Moses furnishes a wonderful in-

stance of the confidence and courage born of faith.

When Moses trusted in his own strength and mili-

tary skill to lead the people of Israel from Egypt,

and began the work, a poor laborer's taunt made

him tremble, and the rumor of the king's anger

made him:flee for his life. But when he went bear-

ing the commission of Heaven,. distrusting his own-



LETTER TO THE HEBREWS.

ability, and trusting only in God, Pharaoh on his

throne, surrounded by all his soldiers, cou d not

cause him to fear. And so he " left Egypt, not

fearing the wrath of the king." Truly, "in the name •

of the Lord is strong confidence."

LESSON XX X .

MAY 31, 1890.

HEBREWS

11:31-40.

I. How was it that Rahab was saved from the

fate that befell Jericho? Heb. I I :3r.

In what did she have faith ? Josh.

9-4 r.

What other ancients " obtained a good re-

port" through faith ? Heb. I I : 32.

What did they accomplish through faith?

Verses 33, 34.

Give an instance of the subduing of kingdoms

by faith.

Chronicles 20.

•

6. Mention some marked cases of righteousness

wrought by faith.

Give the particulars of the stopping of the

mouths of lions, and quenching the violence of

fire, by faith; and give references.

What notable instances of turning to flight

the armies of the aliens through faith have we on

record ? Give the particulars of David's victory

over Goliath, and of Gideon's great victory, and

cite references.

Quote one of the things accomplished by

faith, which should specially encourage us. " Out

of weakness were made strong." Heb. I r :34.

LETTER TO THE HEBREWS.



1o. Under what conditions are the grace and

strength of Christ shown in perfection? 2 Cor.

I2: 9.

II. What did the faith of the ancients lead them

to endure ? Heb. 1 I : 35-38.

12.

What did these all receive through faith?

Verse 39.

13.

Did they see the fulfillment of the promise?

—Ib.

24.

Is it any the less sure because of the delay ?

2 Peter 3:9.

15. To whose advantage is the delay in the ful-

fillment ? Heb. I t : 40.

NOTE.

" OUT of weakness were made strong." There

is no expression in the Bible that contains more of

encouragement than this. It brings us face to face

with the wonderful power of God. In this we see

the importance of meditating upon the Lord's

creative power, as an aid to faith. God could

make the universe from nothing. So great is his

power- that he takes " things which are not, to

bring to naught things that are." i Cor. 1:27,

28. Our very weakness may in his hands become

the source of our greatest strength. The fiercest

persecutor of the church became the greatest apos-

tle. Thus, instead of spending time bewailing our

weakness, let us commit the keeping of our souls

to God, as unto a faithful Creator (I Peter 4:19),

knowing that in his hands our weakness will be

transformed into " all might, according to his glo-

rious power.'



LETTER TO

7•HE ,1E13RA'WS.

1_,IESS<_)INT

JUNE

7, 1890.

HEBREWS 12:1-13.

I. WHAT is the great subject under considera-

tion in th.

eleventh chapter of Hebrews ?

What do all the cases cited show ?

Ans.

—The power ofl faith.

In view of these testimonies, what ought we

to do ? Heb. 12: I.

Unto whom must , we continually look ?

Verse 2.

Why must- we look to Jesus

?—I6.

Because

we are to win only through faith, and faith begins

.and ends with him.

What was the joy set before him? Isa. 53:

II; compare Phil. 2:5-8. See Revised Version.

If we consider Christ, against what will it

guard us.? Heb. 12:3.

What does the apostle say we have not yet

done ? Verse 4.

Did Christ resist unto blood, in his struggle

for us ? Luke 22:44.

RD. In all of his temptation did he sin? I Peter

2: 21, 22.

II. What strength may we have in resisting?

2 Tim. 2: I

;

Eph. 6: io; Col. 1: io,

12.

If we murmur at trial, what have we forgot-

ten ? Heb. 12: 5.

13.

Of what is chastisement an evidence ?

Verses 6-8.

14.

For what reason does God chastise ? Verses

9, 1o.

LETTER TO THE• HEBREWS.

/5. If chastisement is endured with patience,

what will be the result? Verse i 1.

16.

What does Paul say of tribulation? ROm.

5: 3

17.

Why is it a cause for rejoicing when we suf-

reproach and persecution ? I Peter 4: 14.

18.

Thus, instead of murmuring, what should we

do? .Heb. 12:12.

19.

In what kind of paths must we run ? Verse

13.

zo. What must be meant by making even paths

3r our feet? See note.

21.

Why should this be done? Verse 13.

22.

What responsibility have we for our brethren?

Rom. 14:7; Matt. 18:6.

NOTES.

" WHEREFORE seeing we also are compassed

about with so great a cloud of witnesses," etc. The

word rendered " witnesses " is the word

marlyros,

" martyrs," signifying, in the singular, a witness;

one who bears testimony." It is never used in the

sense of " viewing," but always of one who gives

evidence. Those who suffered for the cause of

truth were called martyrs because they bore wit-

ness with their blood to the truth which they held.

So Christ is said by the apostle Paul to have " wit-

nessed a good confession ' before Pontius Pilate.

I Tim. 6: 13. Heb. 12: I has sometimes been used

to prove that all the ancient worthies are looking

down upon us, to see how we run, and this is con-

sidered as fully establishing the doctrine of the

natural immortality of the soul. But such an ex-

position does violence to the text, besides contra-

dicting scriptures which teach that the dead know

not anything. Those men of old are not surveying



LETTER TO THE HEBREWS.

us; but they have by their lives borne a good testi-

mony to the power of faith; and of this testimony

there is an abundance. Seeing, then, that there is

so much unimpeachable testimony, we ought not

to doubt.

There is another truth which may be suggested

by this text, and that is that God, Christ, and the

angels are intently watching us in our struggle, and

that the record they bear will testify for or against

us in the Judgment. This also should serve as a

spur and incentive to us to press forward.

" WHO for the joy that was set before him en-

dured the cross, despising the shame." Phil. 2:

5-8, which is referred to in this connection, reads as

follows, according to the Revised Version: " Have

this mind in you, which was also in Christ Jesus;

who, being in the form of God [Greek, "originally

with God," compare John i : iJ, counted it not

a prize to be on an equality with God, but emp-

tied himself, taking the form of a servant, being

made in the likeness of men; and being found in

fashion as a man,he humbled himself, becoming obe-

dient even unto death, yea, the death of the cross."

The joy that was set before Jesus was the salvation

of souls. When he sees the travail of his soul, that

is, the result of the travail of his soul, he will be sat-

isfied. It was not for any personal good that he

could gain that he suffered; for he had all heaven

already. Equal with the Father, having life in

himself, the creator and upholder of the universe,

receiving the adoration of the highest angels, there

was nothing that could be added to him. But when

he saw mankind in sin and suffering, doomed to

eternal death, he did not account his lofty place in

heaven a thing to be desired. So great was his

love for fallen humanity, that he could not enjoy

heaven till he had rescued from perdition all who

would receive his kind offices, So he "emptied

LETTER TO THE HEBREWS.



himself,"—laid aside his joy,—that he might have

the (to him) greater pleasure of saving sinners.

Surely it is worth while to consider him. If we

would continually look upon him, viewing him in

his true character, who could become weary and

discouraged ? Such love as that, combined with

divine power, will surely be sufficient to make us

" more than conquerors."

"AND make straight [even] paths for our feet."

This must mean the removing of those obstacles

that would hinder us in running. The weights that

hold us back are, by a sli ht change in the figure,

considered as things lying in the path. This is

done in order that the thought may be impressed

that the things which hinder us in the race hinder

others also. The things which weigh us down in

the Christian race are stumbling-blocks to others.

And since no man liveth to himself, we should re-

move them, not alone on our own account, but in

order that feeble ones may not be turned out of the

way by them.

LES

SON XXX_VII.

JUNE 14,

x890.

HEBREWS 12:14-21.

I. WHAT practical exhortation does the apostle

give us ? Heb. 12:

14.

How anxious should we be for peace ? Rom.

12:

18;

Ps. 34: 14.

What else should be pursued with equal ar-

dor? Heb. 12:14.

How necessary is holiness to us ?-16.

Against what should we diligently guard ?

Verse 15.



LETTER TO 7'111: HEBREWS

Give an instance of such bitterness as is re-

ferred to. Acts 8: 18-23. See note.

What further shows that sin is the " root of

bitterness " to be avoided ? Heb.



i6.

After Esau had sold his birthright what

could he not do ? Verse 17.

Show how in selling his birthright Esau

proved himself to be a profane scorner. See note.

io. To what does the apostle say we have not

come? Heb. 12: 18-21.

r. What mount was it that burned with fire, and

was enshrouded with darkness, and shaken by tem-

pest? Ex. 19:16, 18; Deut. 4: II.

12.

What was the occasion? Deut. 4: II,

12;

22.

13.

When the Lord spoke the law, what did the

people say? Ex.

20: 18,

19; Heb.

12: 19, 20.

14.

Did the Lord speak any more? Deut. 5:

22,

last part.

15.

What was indicated by the terrible sights and

sounds which overwhelmed the people when the

law was spoken ? See note.

T6. Why are we not come to that mount? See

note.

NOTES.

" FOLLOW peace with all men, and holiness."

The word rendered " follow " is

di5ko,

meaning to

pursue, chase, hunt, as for beasts. As hunters dis-

play the utmost eagerness in pursuing their prey,

so we are exhorted to pursue peace and holiness.

" LOOKING diligently . . . lest any root of bit-

terness springing up trouble you, and thereby many

be defiled." Simon the sorcererwas said by Peter to

LETTER TO THE HEBREWS.

be "in the gall of bitterness and the bond of iti-

iquity." And in Deut. 29:15-18 apostasy and

idolatry are called a " root that beareth gall and

wormwood." Hence we are justified in conclud-

ing that it means sin. The contaminating character

of sin is here brought to view. If the poisonous

herb springs up, it will defile all around it.

" LEST there be any fornicator, or profane per-

son, as Esau, who for one morsel of meat sold his

birthright." We do not read that Esau was a for-

nicator, and the text does not necessarily imply

that he was. The warning is against fornicators or

profane persons such as Esau. That Esau was a

profane person, a scorner,a rejecter of the faith of his

father, will be apparent to one who closely studies

the record in Genesis. The birthright carried with

it the blessings to Abraham and Isaac. The prom-

ises to Abraham were to be perpetuated through

the first-born, or the one who had the birthright.

These promises, as we have learned, were not tem-

poral, but eternal. The patriarchs looked to the

future life for their fulfillment. Their hope was in

the resurrection. Esau showed that he did not

possess this hope, and that he looked with con-

tempt upon the promised inheritance. Coming in

from the chase, faint and weary, he asked Jacob for

the food he was preparing. Jacob asked for the

birthright in return for the food, and Esau said,

" Behold, I am at the point to die; and what profit

shall this birthright do to me?" Gen. 25:32. When

Abraham, Isaac, and Jacob came to die, their faith

was unshaken; they were sure that the promise

would be fulfilled, even though it was " afar off"

when they were " at the point to die." But Esau

did not believe in the resurrection; he scoffed at

the idea that the inheritance would be of any profit

to him, unless he received it before he died. And



LETTER TO THE HEBREWS.

so, because he had no faith in God or his word, he

despised his birthright.

"HE found no place of repentance," for the sim-

ple reason that having made a deliberate sale of his

birthright, he could not back out from the trade.

We need not necessarily conclude from this that

he had committed the unpardonable sin. He had

shown his infidelity, in selling his birthright, and

could not by any means be the one through whom

the promises were to descend; but we cannot de-

termine whether his infidelity was so deliberate and

persistent that he could not even have a share in

the blessing. It is not important that we should

know this. What we do learn is that it is impos-

sible to barter the blessings of Heaven for the en-

joyments of this life, and then have those blessings

besides.

THE terrible phenomena that accompanied the

giving of the law, indicated the majesty and the

inflexibility of that law, which could not spare an

offender. The terror which struck the hearts of

the people was some of the same terror which the

wicked will feel when they are brought face to

face with that law, as it shines forth from heaven at

the last day. They literally could not endure that

which was spoken. They could not approach the

mount, because the law was there in its awful

majesty, and it cannot spare the guilty. In the

giving of the law we have a vivid representation of

the fact that "by the deeds of the law there shall

no flesh be justified." We are not come .to Mt.

Sinai, that is, to the law from Sinai, to find our

inheritance, because the inheritance is not of the

law, but of promise (Rom. 4:13-15; Gal. 3:18);

the inheritance is for the righteous, and righteous-

ness does not come by the law (Gal. 2: 21), but by

the faith of Jesus Christ (Rom. 3:

2 2 ;

Phil. 3: 9).

LETTER TO THE HEBREWS.



LESS€1.N

JUNE 21, 1890.

HEBREWS

12: 88-39.

UNTO

what does the apostle say we have not

come? Heb.

12: 18-21.

Unto what have we come? Verses

22-24.

Trace the connection through verses

18-24,

and note the contrast. Study note.

How are we admonished? Verse

25.

Why must we take heed not to refuse?-16.

When was the voice heard speaking on

earth? Verses

18, 19;

Ex.

19:18, 89.

When he spake on earth:what was the re-

sult? Heb.

12:26,

first part.

What will take place when he speaks again,

from heaven? Verse

26,

last part:

When will this be? Compare i Thess.

4:16;

John

5:28, 29;

Ps.

50:1-4;

Jer.

25:30-33;

Joel

3:16.

io. Whose voice is it that will then be heard?

II.

What is he now speaking to us from heaven?

Ans.—He

is speaking peace by his blood, which

is still sprinkled before the throne.

12.

Then if there was no escape for those who

refused to heed his voice when it was heard pro-

claiming the terror of the law, what hope can there

be for those who refuse his gracious call of mercy

to the violators of that law?

13.

What will the final shaking by his voice sig-

nify? Heb.

12:27.

14.

What things will God remove? Heb.

2:14;

John

3:8.



LETTER TO THE HEBREWS.

15.

What cannot be moved? Ps. 125: I; 112:

i-6.

16.

Then to what exhortation should we take

heed? Heb. 12: 28.

17.

Why? Verse 29.

18.

To whom is he a consuming fire? Ps. 97:

1-3.

19.

But what is he to the righteous? Isa. 25:

I, 4.

NOTES.

"-BUT ye are come unto Mount Sion, and unto

the city of the living God, the heavenly Jerusalem,

and to an innumerable company [myriads] of angels,

to the general assembly and church of the first-born,

which are written [margin, " enrolled"] in heaven,

and to God the Judge of all, and to the spirits of

just men made perfect, and to Jesus the mediator

of the new covenant, and to the blood of sprink-

ling that speaketh better things than that of Abel."

Heb. 12: 22-24.

LET us note each of these cases, to see what

scene we have presented here before us. The

Mount Sion, the heavenly Jerusalem

;

is the city of

the living God,—the place where God sits as judge

of all. In the temple in that holy city, he sits

upon his throne, between the cherubim. Around

about the throne are ten thousand-times ten thou-

sand, and thousands of thousands of angels. Rev.

'5: It. These are in the temple in heaven—in the

heavenly sanctuary In that sanctuary, where God

sits in judgment, are the b )oks of record and the book

of life, in which are written the names of the gen-

eral assembly and church of Christ, the first-born.

Around the throne are the elders,—men who have

been redeemed unto God "out of every kindred,

and tongue, and people, and nation;" and who,

LTITTSIZ TO TILE HEBREWS.



having been raised from the dead at the crucifix-

ion of Christ (Matt. 27: 50-53), were led by him

from captivity to heaven, when he ascended to the

Father (Eph. 4: 8), and were made unto God

kings and priests (Rev. 5:9, io). These repre-

sentatives of the human family are assistants of

Christ in his priestly work as mediator of the new

covenant. Thus we have in these verses a view

of the heavenly sanctuary, where Christ ministers

in behalf of sinners, with his own blood. Now we

can see the connection running through verses 18-

24.



It is a vivid contrast between the old cove-

nant, with its ministration of death, and the new

covenant, with its ministration of the Spirit of life.

In the preceding verses the apostle gives a warn-

ing against apostasy, and then, as an encourage-

ment, tells us that we are not directed to Mount

Sinai, to trust in the law for righteousness, when it

has for us only curses, nor to the old covenant,

with its ministration of death, but to the Mount

Zion, where we may find the law of the Spirit of

life in Christ Jesus, the mediator of the new cove-

nant, and may find peace and help "exceeding

abundantly above all that we ask or think."

HAVING this abundant help so freely offered, it

becomes us not to refuse the gracious offers of Him

who now speaks peace to us. Those who despised

the words spoken by Christ on Mount Sinai could

not escape; then how much less can any hope to

escape who not only violate the law spoken on

earth, but refuse the means of deliverance from

that transgression. When he spoke on earth, his

voice shook the earth. But when he speaks the

second time, his voice will shake not the earth

only, but heaven also. The first shaking was only

a shaking, but the second shaking means the re-

moval of everything which is not of God, or not

anchored to the throne of God, through faith in

Christ.



LETTER TO THE HEBREWS. .

LESS(.31ST

JUNE 28,

1890.

HEBREWS x3: 1-21.

I. WHAT

is the first exhortation of this chapter?

What is true 'brotherly love? I John 3:

16--

18.

Of what must we not be forgetful? Heb. 13:

Cite instances where hospitable men have

entertained angels unawares.

How should we remember them that are in

bonds? Heb. 13.3.

Why should we be free from covetousness?

Verses 5, 6; compare Matt. 6: 31, 32.

Who are to be held in special reverence?

Heb. 13: 7.

What comforting assurance, have we in de-

pending upon Christ? Verse 8.

What exhortation is given concerning stabil-

ity? Verse 9.

to. What contrast is made between Christians

and those who hold to the old covenant? Verse

To.

rt. What lesson is to be learned from the fact

that the bodies of those beasts whose blood was

brought into the sanctuary were burned without

the camp? Verses 11-14. See note.

I2. What sacrifice, then, must we render?

Verses

15, 16; Ps. 51:17; 116: 12-14.

13. Why should we be submissive to those iia

authority in the church? Heb. 13: 17.

LETTER TO THE HEBREWS.



14.

Does this mean that God has set officers in

the church as lords ? i Peter .5: 3, 5.

15.

What assistance did the great apostle desire?

Heb. 13: 18, 19; compare Rom. 15:30; Eph. 6:

18, 19.

16.

With what wonderful prayer does the apos-

tle conclude his instruction? Heb. 13: 20, 21.

NOTES.

"WE have an altar, whereof they have no right

eat

which serve the tabernacle." The reference

is undoubtedly to the feeding upon Christ, which

is both the privilege and the duty of every Christian.

.See John

6 :

51-57. But the text must not be un-

derstood as implying that Christ is the altar. The

priests in the earthly sanctuary did not eat the

altar, but they ate the flesh of victims offered upon

it.



Christ is not the altar, but the Lamb slain. Of

him we eat.

THE apostle seems in these verses to still con-

tinue the contrast between the two covenants as

shown by the differences of the sacrifices connected

with them. He shows that it was not an arbitrary

thing that the bodies of those beasts whose blood

was brought into the sanctuary, were burned out-

side of the camp. That was a type of Christ's

suffering outside of the camp, or outside of the

city of Jerusalem. The significance of this would

seem to be that salvation was not confined to those

within. the camp, but that the sacrifice is for all,—

that he should die, "not for that nation only, but

that also he should gather together in one the chil-

dren of God that were scattered abroad." John

11:52. Our going forth without the gate, bearing his

reproach, is the confession that we are here strang-

ers and sojourners, seeking an abiding city yet to

come.

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Address all orders to the

SABBATH-SCHOOL WORKER,

Oakland, California,

Or to the

Secretary

of your State

Sabbath-School

Association.